Simplicity of the Noahides

Simplicity is not a limitation; it opens the way to walk with God, in righteousness and peace.

Simplicity is not an easy path, yet it is the path that the Eternal has set before humanity since the covenant with Noah. In a world often burdened by complexity, ideologies, and pride, the Torah reminds us that true strength lies in tom, in sincerity, simplicity, and uprightness.

This book, Simplicity of the Noahides, seeks to show that the Seven Commandments are not merely minimal rules for survival, but an invitation to a way of life in which simplicity stands at the heart. Noah, Abraham, and Job are presented to us in Scripture as individuals who, each in his generation, walked in simplicity before God. They did not live for their own glory, but out of trust and humility.

For the Noahide of today, this remains an enduring lesson. Even in our time, we are surrounded by abundance, technology, and complex systems. The danger is that we forget that the Eternal asks precisely for what is simple: to do justice, to love faithfulness, and to walk humbly with Him.

Simplicity is not an escape from reality, but rather a strength that teaches us how to live faithfully in home and family, in work, in nature, and in community. It grants clarity amid confusion, calm amid storms, and modesty amid power.

May this book contribute to that attitude of tom, a way of life that not only brings integrity to the individual, but also becomes a light for the nations. For simplicity is not a limitation but a blessing; it opens the way to walk with God, in righteousness and peace.

The explanation in this book does not rest on personal speculation, but on the pshat, the plain and original meaning of the Torah as it has been transmitted. Three sources are foundational:

The Mi’Qra: the Scripture itself, read in its Hebrew origin, with emphasis on the straightforward meaning of the words.

Rashi: the classical commentator who consistently brings forward the pshat, demonstrating how simplicity and depth are joined together.

The Divine Code by Rav Moshe Weiner: in which the halachic obligations of the Seven Commandments are systematically presented for Bnei Noach in our time.

Thus a foundation emerges that is faithful to the Torah of Israel and practically applicable for the Noahide of today.

Efraim van der Vennen

Noah, Abraham, & Job as Examples of Simplicity & Uprightness

To continue, one must always return to the beginning: where did the civilization that the Eternal has in view truly begin, the civilization in which His Presence may dwell among us? In Torah-Israel, to be precise. And we, as Efraam, a symbolic Noahide people, may live within that vision. The Torah speaks of tom, simplicity and uprightness, as the life-attitude of the righteous.

We begin with Efraam and what this signifies: a people devoted to the Seven Noahide Laws, seeking thereby to be Vroam. These laws were already largely formed in the days of the generation of the Flood. There God warned humanity that if they continued in their ways, they would no longer keep their heads above the waters. That generation was filled with robbery and corruption, a way of life detestable to the Eternal One. And then came the Flood, not without warning, but through Noah, the righteous man who walked continually with God.

וְנֹחַ֙ אִ֣ישׁ צַדִּ֔יק תָּמִ֥ים הָיָ֖ה בְּדֹרֹתָ֑יו אֶת־הָאֱלֹהִ֖ים הִתְהַלֵּֽךְ־נֹֽחַ׃

Noah was a righteous man, blameless in his generations; Noah walked with God. Genesis 6:9

A great ark was even built as a testimony, yet no one listened. Noah and his household were mocked, those who later became the descendants known as the Noahides, or, in symbolic language, Efraam, though that name belongs to the time after the Flood. The generation showed no repentance. This pattern reappears throughout the stories of the forefathers, and even in Job and Jonah.

לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃

Go forth for yourself from your land, from your birthplace, and from your father’s house, to the land that I will show you. Genesis 12:1

Abram, a direct descendant of Shem, the son of Noah, through reflection and the influence of the right companions, discerned the Oneness of God in a world that had lost sight of the Seven Laws. He was therefore called Vroam, but what did that mean in his time? One must read the entire portion of Lech Lecha in the Mi’Qra and carefully consider the footnotes, including those of Rashi. Abram gathered multitudes to share this truth, desiring that all who heard it might also become Vroam. He was a man willing to give everything for God, taking literally what was commanded of him, something seen most clearly in the near-offering of Yitzchak, his beloved son, who also carried forward the promise of blessing.

אִ֗ישׁ הָיָ֛ה בְּאֶ֥רֶץ ע֥וּץ אִיּ֖וֹב שְׁמ֑וֹ וְהָיָ֣ה הָאִ֗ישׁ הַה֙וּא֙ תָּ֣ם וְיָשָׁ֔ר וְיִרְא֥ אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע׃

There was a man in the land of Uz whose name was Job; that man was blameless and upright, God-fearing and turning away from evil.
Job 1:1

Job was, for his time, a hardworking and wealthy man who lacked nothing. Yet by the will of the Eternal, he was made to endure profound suffering. Still, he clung to Vroam more than to his earthly achievements. Like Abraham, he was prepared to surrender everything for God, a Vroam life, a life of simplicity and uprightness. Of this simplicity we have already spoken in the foreword: it can be understood as reflecting the One, He is the ultimate simplicity. And according to His example we, as Efraam who seek to be Vroam, strive to live.

What these three men shared was that they walked the way of tom, and they did so with God, in sincerity, within His Torah. They did not live in superficial simplicity, but in a deeply rooted tom. They lived with God, in His commandments, with hearts undivided.

This forms the starting point of a civilization in which the Presence of the Eternal desires to dwell, Torah-Israel at the center, and the nations as partners in righteousness. The Noahide of today may look to these examples as a mirror.

Thus one may speak of a people, Efraam, an image for those who devote themselves to the Seven Laws and desire to be Vroam: a life dedicated to simplicity, uprightness, and sincerity. Not by personal merit, but because the One established this as the foundation for all humanity.

הִגִּ֥יד לְךָ֖ אָדָ֑ם מַה־טּ֑וֹב וּמָֽה־יְהֹוָ֞ה דּוֹרֵ֣שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃

He has told you, O man, what is good; and what the Eternal requires of you: only to do justice, to love kindness, and to walk humbly with your God. Micah 6:8

In this simplicity there is no weakness, but strength. It is the way of tom: no detours, no arrogant speculation, but faithful living according to the command of the One. This is the heart of Simplicity of the Noahides: to walk in simplicity, to do justice, and to live as witnesses of His light, in covenantal connection with Israel and with the covenant of Noah.

Efraim van der Vennen

From Abstract Law to Concrete Simplicity in Daily Life

The Seven Commandments are not merely abstract laws from a distant past, but signposts that can be applied anew each day. They accompany us in every situation of daily life, at the barber, in the supermarket, on the tram or train, in a café or restaurant. A Noahide who internalizes these commandments sees and hears the world through the lens of these seven foundations.

Most people in our civilization already live largely in accordance with them, even if they do not call it by that name. One acknowledges the unity of God; one treats the Name of the Eternal and His creation with reverence and refrains from profanity or blasphemy; one avoids murder and violence, theft, immorality, cruelty to animals; and one relies upon justice and lawful courts.

Yet again and again we see how superstition, ideology, or human pride attempt to overshadow this simplicity. There have always been movements that claimed superstition, or even the denial of the One God, blessed be He, as legitimate. Chas veshalom Heaven forbid. Without the lessons of the Torah, such claims lose all foundation.

Therefore the pshat, the plain and original meaning of the Torah, teaches that the Seven Commandments are not a religious invention, but divine obligations. They form a foundation that is as clear as it is simple.

הִגִּ֥יד לְךָ֖ אָדָ֑ם מַה־טּ֑וֹב וּמָֽה־יְהֹוָ֞ה דּוֹרֵ֣שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃

“He has told you, O man, what is good; and what the Eternal requires of you: only to do justice, to love kindness, and to walk humbly with your God.” Micah 6:8

In our time, Rav Moshe Weiner has systematically presented this once again in The Divine Code, where the Seven Commandments are elaborated according to the halacha of Bnei Noach. There it becomes evident that these are not optional ideals, but concrete obligations that every person can observe in daily situations and decisions.

שֹׁפֵ֥ךְ דַּ֖ם הָאָדָ֑ם בָּאָדָ֣ם דָּמ֔וֹ יִשָּׁפֵ֖ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹהִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃

“Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God He made man.” Genesis 9:6

One who lives this way responds not only with the intellect, but also with the heart. The heart has its own form of information processing, what is sometimes called the heart-brain, or the intrinsic cardiac nervous system. This helps explain why the satisfaction following the fulfillment of a commandment is not merely rational, but deeply felt. Heart and mind together testify to the truth of the commandments and strengthen the simplicity in which a person may walk with the Eternal.

אַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ׃

“But flesh with its soul, its blood, you shall not eat.” Genesis 9:4

How Simplicity Proves Stronger than Power or Ideology

It is strikingly clear that human beings are curious for more, a gift, indeed, yet this curiosity has its limits and consequences. Consider a few examples, ranging from the desire to win a Nobel Peace Prize to the development of a robotic womb intended, in rare cases, to replace the role of a woman.

To begin with those who strive to win a Nobel Prize, not necessarily to pursue lasting peace, but to achieve recognition, we encounter a form of narcissism. Nevertheless, this still occurs in our own day, an age in which we believed ourselves to have become civilized. The opposite often appears true: humanity creates conflicts or inflames them for personal gain. Does this not resemble the generation of the Flood, dor haMabul? A generation driven by greed and arrogance, for which the world itself could no longer endure.

Should we not distance ourselves from such tendencies if we truly seek the civilization the Creator intended for us? A civilization founded upon seven pillars, the Noahide Commandments. For the Noahide, the answer is clear. Yet the phenomenon of leaders, particularly heads of state, who refuse such simplicity out of narcissism, for lack of a better word, remains evident. The ability to recognize and name such differences is itself a beginning, indeed, an expression of Simplicity of the Noahides.

The Torah says of Noah:

וְנֹחַ֙ אִ֣ישׁ צַדִּ֔יק תָּמִ֥ים הָיָ֖ה בְּדֹרֹתָ֑יו אֶת־הָאֱלֹהִ֖ים הִתְהַלֵּֽךְ־נֹֽחַ׃

“Noah was a righteous man, blameless in his generations; Noah walked with God.” Genesis 6:9

Rashi explains that tamim indicates simplicity and uprightness, a heart that is undivided. This stands in contrast to pride and ideological power.

We may continue our reasoning. Perhaps, narcissism, is an imperfect term, but let us attempt to clarify. Humanity is curious; this trait was given by the Creator Himself, blessed be He. We have never lost it. Consider, for example, the development of a robotic womb, projected in this calendar year as a prototype. How should a Noahide, who in the depths of his or her soul desires to bring forth life, view such technology? Have we become so curious that we now seek to overcome the impossible, or simply to make life easier?

A womb carrying an embryo functions in partnership with a mother who bears the child. In that union, a human life develops. A machine does not possess this relational dimension, and yet the option is being explored, costly and not without risk. Here we see how pride can distort technology into an illusion of control, while simplicity teaches us to live within the boundaries set by the Eternal.

The prophet Micah teaches:

הִגִּ֥יד לְךָ֖ אָדָ֑ם מַה־טּ֑וֹב וּמָֽה־יְהֹוָ֞ה דּוֹרֵ֣שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃

“He has told you, O man, what is good; and what the Eternal requires of you: only to do justice, to love kindness, and to walk humbly with your God.” Micah 6:8

In The Divine Code, Rav Moshe Weiner emphasizes that the Noahide Commandments are not merely prohibitions, but the pillars of a civilization. They form a path of simplicity, living in justice, faithfulness, and reverence for the divine image within every human being.

Simplicity itself offers a powerful example. An elderly man or woman who wishes to enjoy their final years does not open a bottle of wine to excess, but instead steps into the garden or onto the balcony and receives the sunlight as a gift. This illustrates how what the Eternal has given, requiring no great effort, allows one to enjoy life simply and in a way beneficial to physical health. This principle applies to all ages. A smile in the street, a meaningful conversation with the baker, a young person offering advice and learning in the process, such moments cost nothing, yet they build community. They are as valuable, if not more so, than great political titles or prizes.

Thus simplicity proves stronger than power or ideology. One who lives by the seven foundations knows the answer: simplicity is not weakness, but the strength that protects against pride and opens the way to peace.

Learning to Live with Less, in Dependence on the Eternal One

The subtitle now tells us what we are about to explore. Learning to live with less does not mean allowing oneself to be deprived or diminished. On the contrary, what is expected of the Noahide who holds fast to the seven pillars of faith, the Noahide commandments, is a strong inclination toward inner strength and spiritual resolve. Learning to live with less may at first resemble a poverty trap, but it never truly is, because one has learned to live with the One, through prayer or blessing throughout the day. Then one no longer falls hard to the ground, but rather falls directly into the arms of the Creator, who receives him with love. For our God knows both: love and life.

Love, this word in Scripture is rooted in the heart, lev.

וְאָהַבְתָּ֥ אֵ֖ת ה’ אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ׃

“And you shall love the Eternal your God with all your heart, with all your soul, and with all your might.” Deuteronomy 6:5

To begin with love: this word is clearly derived from the Hebrew texts of the Mi’Qra. Lev is translated as heart. Remaining within this word study, one can even recognize resonances within Dutch, for example, lef, meaning courage. Love and courage therefore go hand in hand, and so they must be understood. When one falls, two character traits are offered for growth and embrace: to love and to act with courage.

Life, grounded in chayim, links love and courage.

שֹׁפֵ֥ךְ דַּ֖ם הָאָדָ֑ם בָּאָדָ֣ם דָּמ֔וֹ יִשָּׁפֵ֖ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹהִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃

“Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God He made man.” Genesis 9:6

Life is a Noahide pillar and commandment. To respect life, not to murder, and not to cause injury, is imperative. Even the word life itself echoes the ancient Hebrew roots. Love, courage, and life are therefore bound together; they are needed in order to move forward and to live with less.

These are not merely my own observations, but reflections echoed by wise voices in our Low Countries, who have preserved such insights within our language itself.

Thus it becomes visible that simplicity does not mean lack, but richness, hidden treasures discovered only when one lives with less matter and more spirit. As our proverb says: What the mind cannot grasp are the hidden treasure.

Daily Habits, Upbringing, Meals, & Moments of Rest

Moments of rest are often spontaneous, yet we frequently recognize their necessity only when someone else points it out to us. The advice of a trusted counselor, spoken with urgency, can open a door to preserving simplicity. For even though we have the seven foundations of life, the Noahide commandments, as our guide, we still need one another to remain grounded in that simplicity, especially in moments of rest.

We are familiar with meals, yet what we often fail to realize is that there is also such a thing as giving spiritual intention to what is served. At its most basic level, one blesses the Eternal for what is given or received.

וְאָכַלְתָּ֙ וְשָׂבָ֔עְתָּ וּבֵרַכְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ עַל־הָאָ֖רֶץ הַטֹּבָ֑ה׃

And you shall eat and be satisfied, and you shall bless the Eternal your God for the good land. Deuteronomy 8:10

Before reciting a blessing, one may place a hand (or both hands) upon the heart and turn one’s heart toward Israel, toward Jerusalem, and say:

We bless You, Eternal One, who is Blessed.

General blessing (or in case of doubt)

Blessed are You, Eternal our God, by whose Word all things come into being.

For bread

Blessed are You, Eternal our God, who brings forth bread from the earth.

For produce from the ground

Blessed are You, Eternal our God, who creates the fruit of the earth.

For fruit from trees

Blessed are You, Eternal our God, who creates the fruit of the tree.

For pastries, cakes, and grain-based foods

Blessed are You, Eternal our God, who creates various kinds of nourishment.

For wine or grape juice

Blessed are You, Eternal our God, who creates the fruit of the vine.

The Divine Code of Rav Moshe Weiner mentions several blessings that may also be recited by Noahides. The recitation of such simple formulas brings harmony into home and family life. Education in this area is essential: children thereby learn gratitude and reverence.

There are also words for moments of loss and sorrow

Blessed is the True Judge.

Upon awakening, before washing hands and face:

I thank You, Eternal and living King, that You have restored my soul within me; great is Your faithfulness.

After washing the hands, while drying them

The fear of God is the beginning of wisdom; all who practice it show good understanding. May the seven Noahide commandments be my guide, and may the Eternal be my help.

If a word or letter is mispronounced, one may simply conclude with the formula

Blessed is His glorious Name and His Kingship, forever and ever.

Customs and traditions are formed through repetition. By cherishing these simple moments again and again, one finds rest and closeness to the Eternal, blessed be He. One may teach this to oneself and to others. However difficult life may become, a blessing can and may be spoken by Noahides, thereby fostering harmony within the home and within the family. Education in this regard is imperative; it nurtures mutual understanding and becomes a path to finding rest in His Presence, blessed be He.

Honesty, Fairness in Commerce, and Living with Abundance and Scarcity

There are narratives and prophecies in the Mi’Qra that teach us how to deal with an abundance of blessings, such as plentiful food and a well-filled bank account, and also how to conduct ourselves in the times of lack that we all occasionally experience. One can meditate deeply on these stories; they are simple to read, whether in Hebrew or in translation. Their simplicity lies in this: in times of both scarcity and abundance, one returns to the Source and draws strength from it.

In shops, whether in villages or cities, merchants sell their goods. Just conduct rests partly in the hands of the buyer, in the sense that a seller will naturally present his product in the most appealing way possible, this is acceptable and an old custom. Where things may go wrong is when one, in impulse or misguided conviction, purchases an unnecessary item and later regrets it, the familiar “must-have” temptation. It is important then to recognize that you yourself were present in the decision. The seller bears no blame unless the product is defective or faulty. Do not become angry, nor reproach yourself excessively; this is not a new phenomenon but as old as humanity itself. Rashi explains on Bereshit 31:7 that honesty in commerce is a sign of fear of Heaven, because one acknowledges that profit, too, stands under the supervision of the Eternal.

The Divine Code by Rav Moshe Weiner, Part IV, chapters 1 and 2, teaches that the Noahide is obligated to act honestly and to avoid deceit. This applies to trade, labor, and property. Even slight misrepresentation falls under the prohibition of theft, for one who bends the truth robs trust, and that is worse than stealing money.

Some people are naturally reserved and soft-spoken, while others are outspoken and blunt, laying their hearts bare. Which is more honest may be debated, but the Noahide attitude lies between the two: modesty and clarity. Be restrained, yet let the heart speak; be courteous, yet not naïve. As our wise men in the Low Countries say: do not let others take the cheese off your bread.

This attitude reflects תֹּם, tom, sincerity and wholeness, of which the Torah says:

הִגִּ֥יד לְךָ֖ אָדָ֣ם מַה־טּ֑וֹב וּמָ֤ה ה’ דּוֹרֵשׁ֙ מִמְּךָ֔ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַהֲבַת־חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃

“He has told you, O man, what is good, and what the Eternal requires of you: only to do justice, to love kindness, and to walk humbly with your God.” Micah 6:8

It is precisely the balance of these qualities that one should follow: be civilized and reserved, yet let your heart speak clearly. In this way misunderstandings are prevented, and one becomes an honest person, especially toward oneself.

One who lives in this manner acts honestly toward others, but above all toward himself. He recognizes abundance as blessing and scarcity as an exercise in trust. The Eternal does not test in order to break, but to shape.

Thus labor is not merely a means to possession, but an exercise in trust.

וְאָכַלְתָּ֙ וְשָׂבָ֔עְתָּ וּבֵרַכְתָּ֙ אֶת־יְהוָ֣ה אֱלֹהֶ֔יךָ עַל־הָאָ֥רֶץ הַטֹּבָ֖ה אֲשֶׁ֥ר נָתַן־לָֽךְ׃

“And you shall eat and be satisfied, and you shall bless the Eternal your God for the good land that He has given you.” Deuteronomy 8:10

The Noahide works, saves, and shares in simplicity, knowing that everything comes from the hand of the One. The Divine Code, Part VI, Laws of Charity, reminds us that sharing abundance is a duty, not merely a virtue. When one experiences lack, it is not shame but a call to reconnect with the Source. When one experiences abundance, it is not a reason for pride, but an opportunity to act justly and to support others.

In this way commerce, possession, labor, and rest all become an exercise in Simplicity of the Noahides: walking in honesty, with trust in the One, blessed be He.

Care for Animals and the Earth

Animal Day is, for many, merely a day of extra attention for animals, a day that stands in society alongside Father’s Day, Mother’s Day, or other commemorative occasions. But for the Noahide, this day carries a deeper meaning: it recalls one of the seven commandments of the Eternal, blessed be He, the commandment not to cause suffering to living flesh, Ever Min HaChai.

Yet the question arises: why should one need a special day to be good to animals? Is that not something for every day? Indeed, it is. This day is not a religious obligation, but an opportunity to deepen awareness. For if one can treat animals with compassion on a single day, why not always? Not as a challenge, but as an invitation to reflection and fidelity to the stewardship the Creator has entrusted to humanity.

Care for animals involves more than kindness; it also requires wisdom. There are moments of adversity, illness, old age, necessary surgery, or even the euthanizing of an animal, chas ve’shalom. Such decisions require not only feeling, but discernment. Therefore, in such situations, it is good to seek counsel within the Noahide community, or, where possible, with a rabbi.

The Divine Code explains that a Noahide must refrain from causing unnecessary pain to animals, even when something is technically or medically possible. Only when necessary for the welfare of the animal or the human being may one proceed with interventions such as castration or sterilization, provided this is done without cruelty and with genuine necessity. Thus one learns not only to love, but to act responsibly.

Animal Day reminds us that animals are part of Creation, and that the Eternal so willed it. He did not create humanity to rule as a despot, but as a guardian. That is the true meaning of stewardship: managing what belongs to Him with reverence and gratitude.

אַךְ־בָּשָׂר֙ בְּנַפְשׁ֣וֹ דָמ֔וֹ לֹ֥א תֹאכֵ֖לוּ׃

“But flesh with its soul, its blood, you shall not eat.” Genesis 9:4

This commandment, Ever Min HaChai, forms the heart of the Noahide calling to compassion. It forbids cruelty and teaches responsibility, not exploitation, but conscious care.

Therefore, it may also be good to consider other days of awareness, such as a day of education, a day of justice, or a day of mercy. Not as new religious festivals, but as moments of remembrance of the simplicity entrusted to us.

Within this framework, one may also reflect on contemporary questions such as halal slaughter, shechita slaughter, and the development of cultured meat. The Divine Code, Part IV, chapters 9 – 10, addresses these matters carefully: the Noahide may choose the form that best upholds the commandment of compassion and the avoidance of unnecessary suffering. In every case, the principle remains the same: respect for life and recognition that every creature belongs to the One True Merciful Creator, blessed be His Name forever.

Thus it becomes clear that simplicity in relation to nature is not weakness, but strength, the strength of gentleness, of conscious choice, of faithfulness to the Source of life. One who lives as a Noahide in simplicity lives as a steward of His world.

Baruch HaShem.

Short Prayers, Psalms, and Simple Rituals for Noahides

To pause and become aware of a missed blessing is a deeply pious act. As described earlier in this book, pausing and engaging in introspection is itself an act of devotion even a mitzvah for the Noahide. Short prayers, such as reciting a blessing learned from the books, also belong to this path. Reflecting on a missed blessing is an act of reverence. The Divine Code teaches that awareness of good and evil is itself part of humanity’s moral calling. Introspection, cheshbon hanefesh, leads to reconciliation and the restoration of the heart.

One may speak from the heart. A poetic approach could be:

Blessed are You, Eternal, who is blessed.
Or:
Bless the Eternal, who is blessed, that His blessing may also come upon you.

In a certain sense, this call is directed toward one’s own soul, as David says in Tehillim 103:1:

בָּרֲכִי נַפְשִׁי אֶת־יְהוָה׃

Bless the Eternal, O my soul.

One summons one’s own awareness, the inner voice, to bless. This makes it a personal and meditative prayer: the voice speaks, the heart responds, that is mercy.

Now that we understand this, we may also consider whether, as Noahides, we may wash our hands and then recite a Hebrew or English blessing. In the previous chapter we discussed blessings, but to return to it: after washing the hands, a kind of mikvah for the hands, one may recite:

The original Hebrew text of Psalm 111:10 reads:

רֵאשִׁית חָכְמָה יִרְאַת יְהוָה שֵׂכֶל טוֹב לְכָל־עֹשֵׂיהֶם תְּהִלָּתוֹ עֹמֶדֶת לָעַד׃

The fear of the Eternal is the beginning of wisdom; good understanding belongs to all who practice it. His praise endures forever.

One may then conclude in an appropriate Noahide manner:

May the seven Noahide commandments be my guide, and may the Eternal be my help.

This connects beautifully with Psalm 111:10. One does not treat the psalm irreverently or dogmatically, but translates its meaning into the universal moral life of a Noahide.

The Hebrew concept sechel tov, “good understanding”, is given concrete expression here: following the Sheva Mitzvot Hashem, the seven commandments that the Eternal gave to humanity. Thus the Noahide unites wisdom, chochmah, with moral practice, precisely as the psalm intends.

Preparing for a festive meal, which need not occur weekly, but according to circumstances, and pausing to reflect on both the commandments and the prohibitions is also recommended as a meditative practice.

Another ritual is a courageous one: confessing the transgressions that every Noahide commits daily. What does this mean in Noahide experience? Unlike some other traditions, one performs teshuvah by becoming conscious of the transgression, that is the essential step. It does not take much time, yet it yields much. It becomes a valuable exercise in self-examination, tikkun nefesh, the refinement of one’s character and soul.

No Panic, but Trust and Justice

Giving a bowl of soup and a pita, bread baked on a hot stone or in a pan, to a hungry person, whether he belongs to the Bnei Yishmael, the Ishmaelites, the Bnei Noach, the Noahides, or the Bnei Yisrael, the Israelites, should make no difference. One gives what one can spare, no more than that. This is done with love, with courage, and with a gracious heart. By giving, or by allowing giving to be done, the Noahide preserves the peace that Noah possessed. And one soon discovers that the Eternal walks with him, for Noah walked with God.

נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃

Noah was a righteous man, blameless in his generations; Noah walked with God. Genesis 6:9

Rashi explains that tamim signifies simplicity and purity, a heart that is undivided, and that Noah did not allow himself to be carried away by the corruption of his generation, but remained simple and righteous. Yet having the courage to accept help in times of hardship also requires a brave heart, the same heart that understands we must stand together. “He has told you, O man, what is good: to do justice, to love kindness, and to walk humbly with your God.”

Rashi explains on this verse that humility and simplicity are the true expressions of righteousness, for one who walks humbly recognizes that the other is equally created in the image of God. The Divine Code, Part VI, Laws of Charity, teaches that benevolence and assistance are not merely voluntary gestures, but obligations for preserving justice among the nations. Both giving and receiving are regarded as forms of chesed, loving-kindness, exercises in trust in the One and in reverence for His creation.

Whoever learns this simplicity understands that a successful life does not arise from possession or power, but from community, a circle of like-minded souls, companions in faith, walking together in the light of the first Noahide commandment:

Believe in the Eternal, your God, for there is none comparable to Him, not two, not three, nor many. He is the true One.

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃

Hear, O Israel: the Eternal is our God, the Eternal is One. Deuteronomy 6:4

How Communities Can Remain Righteous

When one looks at communities here in the Low Countries, one sees growing concern about diversity, division, and isolation. Many people live within a bubble or a self-created comfort zone. Even within Noahide communities, distance has sometimes arisen, often for dubious reasons, the desire to know better than others, or to put one another in place.

Yet there is a more serious danger that is often underestimated: the influence of missionaries. In a Noahide community that lives in separate circles, this creates vulnerability. For whoever abandons simplicity loses discernment. As Scripture teaches, a wolf disguised as a sheep may enter unnoticed, and without proper justice there is no deterrence. The wolf is opportunistic by nature.

Halacha for Noahides clearly states that persuasion and sound reasoning must be used in teaching, and that in cases of serious deception one should consult a court of wise individuals to determine whether someone must be removed from the community, simply, without display, but in pure justice. This is not revenge, but protection of the moral fabric.

Let us take a step further. In the author’s view, there are three principal groups in the world that can be distinguished in a recognizable way:

• Bnei Noach, the Noahides
• Bnei Yishmael, the Ishmaelites
• Bnei Yisrael, the Israelites

All are descendants of Noah, the righteous and simple man who walked with God:

וְנֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֵּךְ־נֹחַ׃

Noah was a righteous man, blameless in his generations; Noah walked with God. Genesis 6:9

When we look at the world through a Noahide lens, it becomes smaller, more orderly, and less complex. The first and largest group, the Noahides, recognize themselves in the Seven Commandments and seek to uphold them.

The second group, the Ishmaelites, known in common speech as Arabs, are likewise Noahide in origin, yet over the course of history have developed their own tradition. For both groups it is true: there is faith, and there is superstition, the latter sometimes used in an attempt to strengthen faith. They do not always agree, sometimes even strongly disagree. Yet there is common ground: belief in the One God and descent from Noah.

The third and smaller group, the Israelites, known in common speech as the Jewish people, are those who have carefully preserved the Torah and the Scriptures, often through suffering and loss. They carry the Torah as witnesses of the covenant with the Eternal.

From this perspective, the world becomes not only smaller, but more comprehensible. How, then, should we in the Low Countries address disagreements within our communities? The path is this: learn from Israel.

The people of Israel possess centuries of experience in justice, community life, and halacha. Learning from their wisdom and seeking guidance from a rabbi or Jewish spiritual mentor is not merely desirable, but necessary for a Noahide.

In this way, justice remains simple, clear, and rooted in ancient wisdom.

Am Yisrael Chai, the people of Israel live.

Resolving Conflicts through Truth, Listening, and Respect

Conflicts often arise from a mixture of misinformation or faulty teaching, which then collides with the many opinions and convictions that characterize our pluralistic society. The consequences affect not only societies as a whole, but especially individuals who are still searching for their place within that society. To make this clear, we begin with the young, adolescents.

Adolescents are open to impressions, new experiences, and influences, and they attempt to find their way in a world that is constantly in motion. They carry feelings of loneliness, of being misunderstood or excluded, emotions that are part of growing into adulthood.

וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם, וַעֲבֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד־עוֹלָם׃

The work of righteousness shall be peace, and the result of righteousness, quietness and trust forever. Isaiah 32:17

One might simply say: Know the law of this land, for that is as it should be.

But here we are not speaking of thousands of human regulations. We speak of moral law, the seven foundations upon which every civilization rests: the Noahide commandments. These form the moral backbone of Noah’s covenant with humanity, simpler than any human legal code, yet far deeper.

How does one learn these seven pillars of civilization? By speaking them in prayer, repeating them at the table in the parental home, by listening to one another and learning from one another. Reverence and respect grow through listening, and the respect one receives is transformed into the strength of a sincere compliment.

מַעֲנֶה רַךְ יָשִׁיב חֵמָה וּדְבַר עֶצֶב יַעֲלֶה־אָף׃

A gentle answer turns away wrath, but a harsh word stirs up anger. Proverbs 15:1

There is also another group: those who have already experienced much and sometimes no longer know which direction to take. Many feel confused, abandoned by city and nation alike. This generation, often between twenty and thirty years old, longs for understanding, to be heard and to be seen. For them as well the same principle applies: learn to live by the seven pillars of civilization, learn to listen, and be patient with those who wander.

מַעֲנֶה רַךְ יָשִׁיב חֵמָה וּדְבַר עֶצֶב יַעֲלֶה־אָף׃

A gentle answer turns away wrath, but a harsh word stirs up anger.

And finally, there is a third group: the unfortunate, the homeless, those who have quite literally gone under in life, chas ve’shalom. They deserve our attention, our closeness, and above all our hope. For peace begins with those who are not forgotten.

The reason these groups are mentioned in connection with conflict is their vulnerability. Whoever is weak is easily wounded; whoever feels misunderstood quickly feels threatened. Therefore, here lies a task for every person of goodwill: seek them out, be a beacon of hope, and teach by example the path of simplicity and peace.

בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ׃

Seek peace and pursue it. Psalm 34:15

True peace does not arise from grand treaties or political agreements, but from truthfulness, listening, and respect. Whoever lives in this way prevents conflict before it even begins.

A Covenant of Preservation for the Future

Noahides are often hidden beneath a stone, whether by choice or not, and do not dare to emerge. They wait for their brothers and sisters, the Bnei Noach, to recognize them, to embrace them, and to awaken them once more to life in simplicity.

For this reason we read and study the halacha for Noahides, the books brought forth by rabbis, and also the works now written by Noahides themselves, for Noahides, living witnesses of the most ancient covenant.

How does one bring the Noahide who is hiding beneath a stone into the light?

The answer is simple and profound: one does not lift the stone, but becomes a beacon, an ark, a lifeline.

Not a vessel of wood, but a community of righteousness, truth, and gentleness. Whoever lives according to the Seven Commandments builds that ark, not to withdraw from the world, but to preserve it for the future.

For the Noahide who hides is often a wounded person, someone who has suffered from misunderstanding, rejection, or loneliness. Therefore it is the task of every Noahide to be a buoy of hope: through words, through deeds, through steadfastness in the simplicity of the covenant.

Thus Noahidism becomes not merely a doctrine, but an abundant covenant, a living sign of hope for the nations, now and in generations to come.

.וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתָּךְ וּבָאתָ אֶל־הַתֵּבָה, אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי־בָנֶיךָ אִתָּךְ

And I will establish My covenant with you, and you shall enter the ark, you, your sons, your wife, and your sons’ wives with you. Genesis 6:18

The ark of Noah was a refuge in the days of the Flood; the ark of simplicity is a refuge in days of confusion. Both are built from trust, obedience, and tom, simplicity, before the face of the Eternal.

When the nations embrace this simplicity, the covenant of Noah will once again become visible, not as a memory of destruction, but as a promise of renewal.

.הִגִּיד לְךָ אָדָם מַה־טּוֹב, וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ, כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד, וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ

He has told you, O man, what is good, and what the Eternal requires of you: only to do justice, to love kindness, and to walk humbly with your God. Micah 6:8

Blessed be the One who preserves the covenant through all who walk in simplicity.

Baruch HaShem.

Inner Stillness, Living with Emotions, Joy and Sorrow

Every person, and certainly the Noahide as well, knows moments of joy and of sorrow. Fear of the unknown, anger at injustice, or happiness at good news, all are movements of the soul. The Torah teaches that emotions are not enemies, but signals that reveal something about our relationship with the Creator. They are like the wind that makes the leaves rustle; one listens, recognizes, and learns to become still.

בְּהַשְׁקֵט וּבְבִטְחָה תִּהְיֶה גְּבוּרַתְכֶם וְלֹא אֲבִיתֶם׃

“In quietness and in trust shall be your strength, but you were unwilling.” Isaiah 30:15

The Noahide learns this stillness by listening to the sounds of Creation. A practical exercise may be this: sit in a park, in a forest, or by an open window, and listen. The wind in the trees, the steps of a small insect, the nibbling of a squirrel, the call of a bird. This is not empty silence, but listening with the heart, a reminder of the Voice that set all things in motion.

הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד־אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ׃

The heavens declare the glory of God; the firmament proclaims the work of His hands. Psalm 19:1

Whoever listens in this way may gently sway back and forth, reflecting on the Creator of all things, as in the prayer:

בָּרְכוּ אֶת יְהוָה הַמְבֹרָךְ׃ בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד׃

Blessed is the Eternal One, Blessed is His Glorified Name for Always

These words are not an obligatory ritual, but a gesture of closeness, a breath in the rhythm of the Eternal. In the Noahide foundations of faith, as described in The Divine Code, such voluntary prayers are considered the heart of Noahide devotion: simple expressions that orient the soul toward simplicity, without formal compulsion.

Emotions can accumulate; joy can turn into restlessness, sorrow into paralysis.

מַעֲנֶה רַךְ יָשִׁיב חֵמָה וּדְבַר־עֶצֶב יַעֲלֶה־אָף׃

A gentle answer turns away wrath, but a harsh word stirs up anger. Proverbs 15:1

From this we learn that one need not fear feelings, but must order them. Just as one washes the hands to cleanse them, so one cleanses the heart by acknowledging what one feels. The Noahide may place a hand (or hands) upon the heart, speak calmly, and say:

Blessed are You, Eternal, who gives rest to my soul.

Rashi explains on Psalm 103 vers 1 that “Bless the Eternal, O my soul” means that a person addresses his own soul to praise Him, not out of obligation, but out of love.

Whoever practices stillness recognizes the cycle of emotions but is not ruled by them. Excessive joy can numb; excessive sorrow can paralyze. The Noahide learns to preserve the middle path, the way of tom, sincerity and wholeness.

הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃

“He has told you, O man, what is good; and what the Eternal requires of you: to do justice, to love kindness, and to walk humbly with your God.” Micah 6:8

This is the way of inner simplicity: not fleeing from emotions, but sanctifying them through awareness and prayer. Whoever lives in this manner experiences peace, as it is written:

וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם וַעֲבֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד־עוֹלָם׃

“The work of righteousness shall be peace, and the result of righteousness quietness and trust forever.” Isaiah 32:17

Discernment through Simplicity

The ability to discern is a gift that the Eternal placed within the human being. Simplicity purifies that ability so that insight is not clouded by self-interest. The Noahide learns discernment through repetition, just as he repeats the seven foundations, the Noahide commandments, each day and practices them in daily life, ideally transforming them into a mitzvah.

In the same way, through repetition the Noahide may recite this simple mantra. It is a lesson from the early days of Noahidemy, a forerunner of the Noahide Academy of Israel, spoken by Rav Moshe Weiner of Jerusalem, author of Sheva Mitzvot HaShem:

The sun is the sun, the moon is the moon.

The sun cannot be the moon, and the moon cannot be the sun, that is nature.

Anything else is unnatural and does not belong in our world.

הַבִּין בֵּין צַדִּיק לְרָשָׁע בֵּין עֹבֵד אֱלֹהִים וַאֲשֶׁר לֹא־עֲבָדוֹ׃

“Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him.”
Malachi 3:18

In other words, it goes back to the generation of the Flood, dor haMabul, which forgot this distinction, and from which we in our civilization must remain far removed. The Noahide learns from this that whoever remains faithful to the natural order honors the Creator and preserves His world.

Through this mantra one also learns to discern and becomes closer to nature as intended by the Creator, blessed be He. Even in times of crisis and confusion, chas ve’shalom, this mantra may be quietly recited, softly, yet audibly to one’s own ears, so that one does not lose composure or clarity of mind. Try it. Repeat it daily with your partner or with your children, and the Noahide will recognize that he can and may discern, for that is nature.

Thus the Noahide learns that simplicity is not ignorance, but clarity, a light that distinguishes between nature and distortion, between truth and confusion.

Releasing Resentment and Caring for the Self

At times it is not easy for a Noahide. He may carry resentment in his thoughts or reactions. Then he goes outside to breathe fresh air, whether for half an hour or for an entire day does not matter, if the aim is to release thoughts of resentment and confusion.

טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמֹשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר׃

Better a patient person than a warrior, one who rules his spirit than one who conquers a city. Proverbs 16:32

Why does a Noahide go outside? Because attention shifts from resentment to the surrounding world, and one cannot escape it. One cannot escape the reality beyond oneself: the light, the air, the trees, the birds, the water, the Creation of the One. What then happens is often characteristic of peace in the home: thoughts begin to change in response to the environment, usually for the better, though at times, unfortunately, also for the worse.

כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃

For you shall go out in joy and be led forth in peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Isaiah 55:12

Speaking about such matters helps greatly. Therefore, it is strongly recommended that a Noahide have a spiritual mentor or guide nearby.

A rabbi may offer counsel from a Jewish perspective and help direct thoughts according to the Torah. Yet a spiritual coach, or psychological counselor, may go further into practical reasoning and emotional clarity. If the Noahide wishes to avoid being overwhelmed, the simple advice remains: go outside, or change your surroundings by moving to another room in the house. Yes, at times our minds can feel haunted, but thoughts are proverbially like a king. Therefore, be a king over your own thoughts.

Guarding Expectation in Times of Darkness

Hope is the breath of simplicity. It does not live in grand plans or distant promises, but in the small acts of faithfulness repeated each day. Whoever lives in simplicity holds hope without trying to possess it, like a flame that cannot be captured, only guarded.

The Noahide knows that flame. It burns in the heart when the world seems dark, when justice is pushed aside or truth forgotten. Yet the Eternal, blessed be He, continues to preserve His covenant, as He promised to Noah and his sons, as a sign for all generations:

... וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם

And I will establish My covenant with you … Genesis 9:9

Whoever lives in simplicity remembers that the rainbow is not merely a sign of the past, but a promise for the future. Hope is the trust that the Creator does not abandon His world, and that every human being is called to a task: to be light in the place where he stands.

Simplicity gives hope its form: through a kind word, an honest gesture, a hand extended, a meal shared, a silence in which peace dwells. Thus hope is no longer something one merely expects, but something one does, in justice, in faithfulness, in gentleness.

.וְהָיָה מַעֲשֵׂה הַצְדָקָה שָׁלוֹם, וַעֲבֹדַת הַצְדָקָה הַשְׁקֵט וָבֶטַח עַד־עוֹלָם

The work of righteousness shall be peace, and the fruit of righteousness quietness and trust forever. Isaiah 32:17

Therein lies the true hope of the Noahide: not in power or glory, but in the quiet knowing that simplicity sustains the world. May whoever reads this find the courage to live in this way ... with a gentle heart, a clear mind, and unwavering trust that the Eternal guides His creation in justice and peace.

.בָּרוּךְ הוּא וּבָרוּךְ שְׁמוֹ

“Blessed is He, and blessed is His Name.”

The Recurring Power of Simplicity

The kitchen of Judea was never large, never abundantly filled with excess, yet it was saturated with meaning. Bread, lentils, olives, honey, and figs ... they were not merely food, but quiet reminders of the Source of life. The Noahide of today recognizes in them the strength of simplicity: few ingredients, much blessing.

The ancient sages taught that whoever eats with attention also learns to give thanks. For the table is not an altar, but a place of peace; where bread is shared, understanding arises, and where words are spoken gently, blessing dwells. Thus simplicity returns again and again, in silence and in the heart.

הַטּוֹבָה וּבֵרַכְתָּ אֶת־יְיָ אֱלֹהֶיךָ

And you shall eat and be satisfied, and you shall bless the Eternal, your God, for the good land.

Barley Bread, Lechem Se’orim

One of the simplest breads of the Kingdom of Judea. Barley or spelt flour, water, a drop of oil, and a pinch of salt, nothing more was needed. The dough was kneaded by hand, sometimes covered with an olive leaf, and baked on a hot stone or iron pan. It was eaten warm, with figs or olives.

Blessed are You, Eternal our God, who brings forth bread from the earth.

Lentil Stew of Esav, Nazid Adashim

The well-known meal from the account of Jacob and Esav. Red lentils, onion, cumin, and a little olive oil, simple, nourishing, and a symbol of humility. Whoever stirs the pot remembers that life is not about what one possesses, but about what one shares.

Blessed are You, Eternal our God, by whose word all things come into being.

Fruits of the Land

Dates, figs, grapes, and pomegranate formed the dessert of simplicity. They were eaten one by one, slowly, as a reminder of the abundance of the Creator. In the days of Judea, these were the gifts placed upon the table during feast and rest.

Blessed are You, Eternal our God, who created the fruit of the tree.

Thus the meal ends, and with it, the book of simplicity. For simplicity does not begin in the cooking, but in the heart that eats with gratitude. May the Eternal bless all who share their bread in peace and who live in simplicity, for they taste the goodness of His world.

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Shalom u’Vracha (Peace and Blessing) from a Noahide heart, dear Noahide brothers and sisters,

This work, Light of the Noahides, is written in gratitude to the Eternal, blessed be He, and in reverence for the Torah of Israel, which is a light for the nations. Where Hebrew texts, Rashi, and halachic references have been used, this has been done for the instruction of the Bnei Noach, and never as imitation of Jewish obligations.

The sources underlying this work are:

– The Mi’Qra (Hebrew Scripture)
– Rashi, the classical commentator of pshat and simplicity
– The Divine Code by Rabbi Moshe Weiner, Jerusalem, concerning the Seven Commandments of the nations

Gratitude is owed to those who have sought to understand the path of simplicity, and to all who walk in justice and peace.

May this work be a blessing to those who read it in humility and love.

Efraim van der Vennen
Siddeburen, 20'25